English
"One who learns one should take the Catukkanipāta or the Pañcakanipāta." By a Jātaka-bhāṇaka, the Jātaka with its commentary should be learned; less than that is not permissible. It is also said in the Mahāpaccariya that the Dhammapada with its stories is permissible to learn. Is it permissible to make a selection from these and learn only the Mūlapaṇṇāsaka? "It is not permissible," is rejected in the Kurundaṭṭhakathā; in other commentaries, there is no discussion at all. Something learned in Abhidhamma... This is not stated to be so. But for one for whom the Vinaya Piṭaka and Abhidhamma Piṭaka, even with commentaries, are not mastered, and the kind of text mentioned in the Suttantas is not present, he cannot establish the assembly. But by one for whom the amount of text mentioned in the Suttantas and Vinaya is learned, this establisher of the assembly is learned, a leader in all directions, going wherever he wishes, he can establish the assembly. But by the instructor of bhikkhunīs, the three Piṭakas with commentaries must be learned. If unable, the commentary of one of the four Nikāyas must be mastered, for with one Nikāya, one will be able to explain problems in the other Nikāyas too. Among the seven treatises, the commentary of four treatises must be mastered, for with the method gained there, one will be able to explain problems in the other treatises. But the Vinaya Piṭaka has various meanings and various reasons; therefore, it must certainly be mastered together with its commentary. Only by this much is an instructor of bhikkhunīs called learned. But because "Ubhayānikho panassa" and so on, even with learning in the entire nine-fold teaching, is not valid without the Vinaya Piṭaka with commentary, it is therefore stated separately. There, "in detail" means together with both Vibhaṅgas. "Well-come" means well-arrived. To show how "well-arrived" are "well-come," "well-divided" and so on are stated. There, "well-divided" means well-divided, free from faults of confused words and reversals. "Well-recited" means mastered, committed to memory. "Well-determined by the suttas" means well-determined by means of the suttas to be drawn from the Khandhakas and Parivāra. "By the secondary characteristics" means well-determined by the completeness of letters and words, unbroken, with unreversed letters. By this, the commentary is explained, for this determination comes from the commentary. "Of good speech" means endowed with a clear, fluent, unhesitating, intelligible speech, with well-rounded words and syllables, spoken according to the rules of loose and firm sounds and so on. Good speech He is one who makes sweet sounds, for women delight in the excellence of voice; therefore, even well-rounded words, if lacking vocal excellence, they despise. "He is dear and pleasing to most bhikkhunīs" – to all, dear is indeed rare, but to many wise bhikkhunīs, he is dear and heart-warming due to his virtue and conduct. "He is capable of admonishing bhikkhunīs" – showing both scripture and reason, threatening them with the fear of the cycle of existence, he is able to admonish bhikkhunīs and teach such Dhamma. "By one clad in a saffron robe" means by one wearing a saffron robe. "Serious rules" means that in his lay life, he had not previously engaged in physical contact with a bhikkhunī, nor in sexual intercourse with a sikkhamānā or sāmaṇerī. For a woman, remembering what was done before, does not show respect for the Dhamma teaching, even if he is established in restraint. Or else, she might even conceive a thought of unwholesome Dhamma in him. "Twenty years old" means twenty years since ordination, or more than twenty years. Such a one, even repeatedly associating with unsuitable things, does not suddenly lose his virtue like a young person; he is capable of reflecting on his age and removing desire and lust in inappropriate situations. Therefore it is said: "He is twenty years old, or more than twenty years old." Here, "virtuous" and so on is one factor; "he is learned" and so on is the second; "both of these for him" and so on is the third; "he has good speech, good articulation" is the fourth; "he is dear and pleasing to most bhikkhunīs" is the fifth; "he is capable of admonishing bhikkhunīs" is the sixth; "not indeed this" and so on is the seventh; "twenty years old" and so on is the eighth – thus it should be understood. 148. "By the ñatti-fourth kamma" means by what was stated in the preceding matter. "By the serious rules" means by the weighty rules; for these are called serious rules because they must be received by bhikkhunīs with reverence. "One who has received ordination from both" means here, one who has received ordination from the bhikkhunīs. If one instructs by the Garudhamma, it is a dukkaṭa offense. But for one who has been fully ordained in the presence of bhikkhus, it is as the case stands. 149. "Having swept the precinct" means if it is unswept in the morning, or even if swept, it has become messy again with grass, leaves, etc., or with sand scattered by kicks, it should be swept. For seeing it unswept, those bhikkhunis might become unwilling to listen, thinking, "The elder does not even engage his dependent young bhikkhus in proper conduct; he only preaches the Dhamma." Therefore, it is said, "having swept the precinct." Moreover, bhikkhunis coming from inside the village are thirsty and tired; they expect water and something to cool their hands, feet, and face. If these are absent, they become disrespectful in the same way as before and unwilling to listen. Therefore, it is said, "having prepared water for drinking and for use." "A seat" means having arranged a seat such as a low stool, a plank, a mat, a basket, or a worn-out mat, or even a broken branch, thinking, "This will be a seat for them." For the purpose of teaching Dhamma and absolving offenses, a second bhikkhu is desired. Therefore, it is said, "having taken a second bhikkhu, one should sit down." "Should sit down" means not at the edge of the monastery, but in the middle of the monastery, at the door of the Uposatha hall or the refectory, at a place where everyone gathers. "Having gathered" means that all have arrived. "Are proficient" means they have memorized it, it is on their tongue. "Should be handed over" means should be offered. "Should be recited" means the Pāli should be spoken. "By one who has been fully ordained for a hundred years" and so on, is a reference to the Pāli that should be spoken. Therein, "proper conduct" refers to appropriate duties such as providing a path, sowing seeds, asking for water, etc. And here, a bhikkhuni's salutation to a bhikkhu, whether inside or outside the village, inside or outside the monastery, inside a house or on a street, or even during a royal procession, when it is raining and the ground is muddy, even if she has an umbrella or leaves in her hand, or is pursued by elephants, horses, etc. It must be done. Seeing them enter for alms in a single line, it is proper to bow in one place, saying, "I bow, sirs." If they go, leaving twelve cubits in between, they should be bowed to individually. When seated in a large assembly, it is proper to bow in one place. The same method applies to the añjali. But for one who is seated anywhere, standing up should be done, and that proper act should be done in a place and at a time appropriate for each proper act. "Having honored" means having done it well, as it is done. "Having respected" means having generated respect there. "Having esteemed" means having made it dear in mind. "Having worshipped" means having worshipped by doing these three acts. "Not to be transgressed" means not to be transgressed. "In a residence without bhikkhus." Here, if within half a yojana of the bhikkhunī's residence, bhikkhus who give advice do not reside, this is called a residence without bhikkhus. The Rains retreat should not be observed here. For it has been said: "A residence without bhikkhus is not suitable for going for advice or for communal living" (Pāci. 1048). Nor is it possible to go from there after the meal, hear the Dhamma, and return. If bhikkhunīs not wishing to observe the Rains there, or their relatives or supporters, say thus: "Dwell, sirs, we will bring bhikkhus," it is proper. But if bhikkhus, wishing to observe the Rains in the aforementioned area, come and stay even for one night in a temporary shelter; and they are not those who wish to go, having been invited. Even by this much, it becomes a residence with bhikkhus, and it is proper to observe the Rains retreat there. And those who are observing the Rains should request the bhikkhus on the thirteenth day of the fortnight: "Sirs, we will dwell by your advice." But if the bhikkhus' dwelling place is half a yojana away by a straight path, but for those going by that path, there is danger to life or danger to the holy life, and for those going by another path, it is more than half a yojana, this is still considered a place without bhikkhus. does not stay. But if, at a gāvuta from there, there is another nunnery in a safe place, those bhikkhunīs should ask those bhikkhunīs, and then go and ask the bhikkhus: "Sirs, on our direct path there is danger, by another path it is more than half a yojana. But on the way, at a gāvuta from our residence, there is another nunnery. We will stay there with the instruction received from the venerable ones." The bhikkhus should accept this. Then those bhikkhunīs should go to that nunnery and perform the Uposatha, or, having seen those bhikkhunīs, it is permissible to go to their own residence and perform it. But if bhikkhus, wishing to enter the Rains, come to the monastery on the fourteenth day, and being asked by the bhikkhunīs, "Sirs, will you reside here for the Rains?" they say "Yes," and then, when the bhikkhunīs say, "Then, sirs, we too will reside here, following your instruction," on the next day, not seeing sufficient alms-food in the village,